1 Tawarikh 29:11

29:11 O Lord, you are great, mighty, majestic, magnificent, glorious, and sovereign ¹  over all the sky and earth! You have dominion and exalt yourself as the ruler ²  of all.

Ayub 37:22

37:22 From the north he comes in golden splendor; ³ 

around God is awesome majesty.

Mikha 5:4

5:4 He will assume his post ⁴  and shepherd the people ⁵  by the Lord’s strength,

by the sovereign authority of the Lord his God. ⁶ 

They will live securely, ⁷  for at that time he will be honored ⁸ 

even in the distant regions of ⁹  the earth.

Mikha 5:2

A King Will Come and a Remnant Will Prosper

5:2 (5:1) As for you, Bethlehem Ephrathah, ¹⁰ 

seemingly insignificant ¹¹  among the clans of Judah –

from you a king will emerge who will rule over Israel on my behalf, ¹² 

one whose origins ¹³  are in the distant past. ¹⁴ 

Pengkhotbah 1:16

Futility of Secular Wisdom

1:16 I thought to myself, ¹⁵ 

“I have become much wiser ¹⁶  than any of my predecessors who ruled ¹⁷  over Jerusalem; ¹⁸ 

I ¹⁹  have acquired much wisdom and knowledge.” ²⁰ 

Yudas 1:25

1:25 to the only God our Savior through Jesus Christ our Lord, be glory, majesty, power, and authority, before all time, and now, and for all eternity. Amen.

[29:11]  ¹ tn The words “and sovereign” are added in the translation for clarification and for stylistic reasons.

[29:11]  ² tn Heb “head.”

[37:22]  ³ tn The MT has “out of the north comes gold.” Left in that sense the line seems irrelevant. The translation “golden splendor” (with RV, RSV, NRSV, NIV) depends upon the context of theophany. Others suggest “golden rays” (Dhorme), the aurora borealis (Graetz, Gray), or some mythological allusion (Pope), such as Baal’s palace. Golden rays or splendor is what is intended, although the reference is not to a natural phenomenon – it is something that would suggest the glory of God.

[5:4]  ⁴ tn Heb “stand up”; NAB “stand firm”; NASB “will arise.”

[5:4]  ⁵ tn The words “the people” are supplied in the translation for clarification.

[5:4]  ⁶ tn Heb “by the majesty of the name of the Lord his God.”

[5:4]  ⁷ tn The words “in peace” are supplied in the translation for clarification. Perhaps וְיָשָׁבוּ (vÿyashavu, “and they will live”) should be emended to וְשָׁבוּ (vÿshavu, “and they will return”).

[5:4]  ⁸ tn Heb “be great.”

[5:4]  ⁹ tn Or “to the ends of.”

[5:2]  ¹⁰ sn Ephrathah is either an alternate name for Bethlehem or the name of the district in which Bethlehem was located. See Ruth 4:11.

[5:2]  map For location of Bethlehem see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[5:2]  ¹¹ tn Heb “being small.” Some omit לִהְיוֹת (lihyot, “being”) because it fits awkwardly and appears again in the next line.

[5:2]  ¹² tn Heb “from you for me one will go out to be a ruler over Israel.”

[5:2]  ¹³ tn Heb “his goings out.” The term may refer to the ruler’s origins (cf. NAB, NIV, NRSV, NLT) or to his activities.

[5:2]  ¹⁴ tn Heb “from the past, from the days of antiquity.” Elsewhere both phrases refer to the early periods in the history of the world or of the nation of Israel. For מִקֶּדֶם (miqqedem, “from the past”) see Neh 12:46; Pss 74:12; 77:11; Isa 45:21; 46:10. For מִימֵי עוֹלָם (mimey ’olam, “from the days of antiquity”) see Isa 63:9, 11; Amos 9:11; Mic 7:14; Mal 3:4. In Neh 12:46 and Amos 9:11 the Davidic era is in view.

[5:2]  sn In riddle-like fashion this verse alludes to David, as the references to Bethlehem and to his ancient origins/activities indicate. The passage anticipates the second coming of the great king to usher in a new era of national glory for Israel. Other prophets are more direct and name this coming ideal ruler “David” (Jer 30:9; Ezek 34:23-24; 37:24-25; Hos 3:5). Of course, this prophecy of “David’s” second coming is actually fulfilled through his descendant, the Messiah, who will rule in the spirit and power of his famous ancestor and bring to realization the Davidic royal ideal in an even greater way than the historical David (see Isa 11:1, 10; Jer 33:15).

[1:16]  ¹⁵ tn Heb “I spoke, I, with my heart.”

[1:16]  ¹⁶ tn Heb “I, look, I have made great and increased wisdom.” The expression הִגְדַּלְתִּי וְהוֹסַפְתִּי (higdalti vÿhosafti) is a verbal hendiadys; it means that Qoheleth had become the wisest man in the history of Jerusalem.

[1:16]  ¹⁷ tn The phrase “who ruled” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:16]  ¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:16]  ¹⁹ tn Heb “my heart” (לִבִּי, libbi). The term “heart” is a metonymy of part for the whole (“my heart” = myself).

[1:16]  ²⁰ tn Heb “My heart has seen much wisdom and knowledge.”